I am perfectly aware that the truths advanced in this Essay, and particularly here at the close, strike directly at many deeply rooted prejudices and mistakes, and especially at those attaching to a certain rudimentary system of morals, now much in vogue, and suitable for elementary schools. But I cannot own to feeling any penitence or regret. For, in the first place, I am addressing neither children, nor the profanum vulgus, but an Academy of light and learning. Their inquiry is a purely theoretical one, concerned with the ultimate fundamental verities of Ethics; and to a most serious question a serious answer is undoubtedly expected. And secondly, in my opinion, there can be no such thing as harmless mistakes, still less privileged or useful ones. On the contrary, every error works infinitely more evil than good. If, however, it is wished to make existing prepossessions the standard of truth, or the boundary beyond which its investigation is not to go, then it would be more honest to abolish philosophical Faculties and Academies altogether. For where no reality exists, there also no semblance of it should be.
[1] Cf. Jeremiah xiii. 23.—(Translator.)
[2]Virtue would appear not to come naturally (i.e., through the physical order of things), nor can it be taught; but in whomsoever it dwells, there it is present, apart from the intellect, under divine ordinance. [V. Platonis Opera, edit. Didot, Paris, 1856; Vol. I. Meno, 96 and 99, ad fin.— (Translator.)]
[3] It is not in our power to be either good or bad.
[4] For it appears that the different characters of all men are in some way implanted in them by nature; if we are just, and temperate, and otherwise virtuous, we are so straightway from our birth.
[5] V. Joannis Stobaei Florilegium, edit. Meineke, publ. Lipsiae, Teubner, 1855; Vol. I., p. 33,1. 14, sqq.—(Translator.)
[6] For the so-called virtues, that require reasoning and demonstration, ought to be called sciences. By the term "virtue" we mean rather a certain moral and excellent disposition of the soul's unreasoning part. This disposition determines the character which we show, and in accordance with which we are called generous, just, or temperate.
[7] Are we to believe it true that we can only be thoroughly good by virtue of a certain occult, natural, and universal faculty, without law, without reason, without precedent?
[8] The good man out of the good treasure of his heart bringeth forth that which is good; and the evil man out of the evil treasure of his heart bringeth forth that which is evil.